WEBVTT 00:00:00.080 --> 00:00:03.379 In the name of Allah, the Most Gracious, the Most Merciful. 00:00:03.379 --> 00:00:06.320 The Efadah Center 00:00:06.320 --> 00:00:09.519 for Humanistic Studies and Research 00:00:09.519 --> 00:00:10.820 presents: 00:00:10.820 --> 00:00:16.120 A Summary of Sahih al-Bukhari. 00:00:16.120 --> 00:00:21.570 Chapter: Fasting on the Day of Ashura. 00:00:21.570 --> 00:00:24.070 Narrated by Humaid ibn Abd al-Rahman: 00:00:24.070 --> 00:00:28.570 He heard Mu'awiyah ibn Abi Sufyan (may Allah be pleased with him and his father) 00:00:28.570 --> 00:00:31.570 on the Day of Ashura, the year he performed the Hajj, 00:00:32.070 --> 00:00:34.070 saying while upon the pulpit: 00:00:34.070 --> 00:00:38.070 "O people of Madinah, where are your scholars? 00:00:38.070 --> 00:00:42.570 I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: 00:00:42.570 --> 00:00:45.070 'This is the Day of Ashura, 00:00:45.070 --> 00:00:48.070 and Allah has not prescribed its fasting upon you, 00:00:48.070 --> 00:00:50.070 yet I am fasting. 00:00:50.070 --> 00:00:52.570 So whoever wishes to fast may do so, 00:00:52.570 --> 00:00:55.420 and whoever wishes to break his fast may do so.'" 00:00:55.420 --> 00:00:59.030 Commentary on the Hadith: 00:00:59.030 --> 00:01:01.030 "Where are your scholars?" 00:01:01.030 --> 00:01:03.530 He apparently said this only 00:01:03.530 --> 00:01:08.030 when he heard someone declaring it obligatory, forbidden, or disliked, 00:01:08.030 --> 00:01:14.189 intending to inform them that it is neither obligatory, forbidden, nor disliked. 00:01:14.189 --> 00:01:15.689 "And [Allah] has not prescribed" 00:01:15.689 --> 00:01:18.379 means He has not made it mandatory or obligatory. 00:01:18.379 --> 00:01:22.180 Benefits of the Hadith: 00:01:22.180 --> 00:01:24.180 Derived from the hadith is 00:01:24.180 --> 00:01:27.180 the recommendation of fasting on the Day of Ashura. 00:01:27.180 --> 00:01:31.180 In it is a reminder for the scholar regarding what he might overlook 00:01:31.180 --> 00:01:33.180 or fail to recall. 00:01:33.180 --> 00:01:40.069 In it is also proof that nothing is obligatory except what Islamic law makes obligatory. 00:01:40.069 --> 00:01:44.069 Narrated by Ibn Abbas (may Allah be pleased with him and his father): 00:01:44.069 --> 00:01:48.069 The Prophet (peace and blessings of Allah be upon him) came to Madinah 00:01:48.069 --> 00:01:51.069 and saw the Jews fasting on the Day of Ashura. 00:01:51.069 --> 00:01:54.069 He asked, "What is this?" 00:01:54.069 --> 00:01:58.099 They replied, "This is a righteous day." 00:01:58.099 --> 00:02:02.129 In another narration: "This is a great day; 00:02:02.129 --> 00:02:07.200 it is the day Allah saved the Children of Israel from their enemy," 00:02:07.200 --> 00:02:11.199 In another narration: "Allah granted Moses victory on it," 00:02:11.199 --> 00:02:16.229 In another narration: "Moses prevailed over Pharaoh on it, 00:02:16.229 --> 00:02:18.289 so Moses fasted it." 00:02:18.289 --> 00:02:23.319 In another narration: "So Moses fasted it out of gratitude to Allah," 00:02:23.319 --> 00:02:28.479 In another narration: "and we fast it to venerate it." 00:02:28.479 --> 00:02:31.479 [The Prophet] said, "I am more worthy of Moses than you." 00:02:31.479 --> 00:02:34.520 In another narration: "I have a greater right to Moses," 00:02:34.520 --> 00:02:38.520 In another narration: "We have a greater right to Moses." 00:02:38.520 --> 00:02:41.520 So he fasted it and ordered that it be fasted. 00:02:41.520 --> 00:02:45.349 Commentary on the Hadith: 00:02:45.349 --> 00:02:50.889 "The Day of Ashura" refers to the tenth day of the month of Muharram. 00:02:50.889 --> 00:02:54.960 "What is this?" means, what is the reason for this fasting? 00:02:54.960 --> 00:02:58.960 "A righteous day" means it possesses merit in their view. 00:02:58.960 --> 00:03:01.960 "Their enemy" refers to Pharaoh. 00:03:01.960 --> 00:03:06.960 "So Moses fasted it" means out of gratitude to Allah, the Mighty and Sublime. 00:03:06.960 --> 00:03:09.960 "More worthy" means having a greater right. 00:03:09.960 --> 00:03:12.960 "Than you" means than the Jews. 00:03:12.960 --> 00:03:16.960 "So he fasted it" means he fasted the Day of Ashura. 00:03:16.960 --> 00:03:19.150 "Allah granted Moses victory on it": 00:03:19.150 --> 00:03:25.150 Victory denotes help, triumph, success, and conquest over the enemy. 00:03:25.150 --> 00:03:28.560 Benefits of the Hadith: 00:03:28.560 --> 00:03:31.300 Derived from the hadith is 00:03:31.300 --> 00:03:33.300 that the fasting of Ashura was initially an obligation, 00:03:33.300 --> 00:03:35.300 which was later abrogated by the fast of Ramadan, 00:03:35.300 --> 00:03:39.300 while the virtue of its fasting remains until the Day of Resurrection. 00:03:39.300 --> 00:03:46.300 In it is also proof that Muslims have a greater right to express gratitude for the salvation of Moses (peace be upon him) than the Jews. 00:03:46.300 --> 00:03:51.710 Narrated by Abu Musa (may Allah be pleased with him): 00:03:51.710 --> 00:03:55.710 The Prophet (peace and blessings of Allah be upon him) entered Madinah 00:03:55.710 --> 00:03:59.710 and found certain people among the Jews venerating Ashura. 00:03:59.710 --> 00:04:01.960 In a narration: 00:04:01.960 --> 00:04:03.960 The Jews treated it as an Eid 00:04:03.960 --> 00:04:05.960 and fasted it. 00:04:05.960 --> 00:04:09.960 So the Prophet (peace and blessings of Allah be upon him) said: 00:04:09.960 --> 00:04:11.960 "We have a greater right to fast it." 00:04:11.960 --> 00:04:14.120 In a narration: 00:04:14.120 --> 00:04:16.120 "So fast it yourselves." 00:04:16.120 --> 00:04:18.120 And he commanded its fasting. 00:04:18.120 --> 00:04:21.800 Commentary on the Hadith: 00:04:21.800 --> 00:04:24.370 "They venerated Ashura" 00:04:24.370 --> 00:04:27.370 means the Jews exalted the Day of Ashura 00:04:27.370 --> 00:04:29.370 and took it as a festival, 00:04:29.370 --> 00:04:31.439 "and fasted it" 00:04:31.439 --> 00:04:33.439 out of gratitude. 00:04:33.439 --> 00:04:34.470 "Greater right" 00:04:34.470 --> 00:04:38.470 means more entitled to venerate and fast this day than the Jews. 00:04:38.470 --> 00:04:42.110 Benefits of the Hadith: 00:04:42.110 --> 00:04:44.810 Derived from the hadith is 00:04:44.810 --> 00:04:48.810 an exposition of the virtue of fasting the Day of Ashura. 00:04:48.810 --> 00:04:52.810 In it is proof that the people of innovation venerating virtuous days 00:04:52.810 --> 00:04:54.810 does not prevent orthodox believers from venerating them properly. 00:04:54.810 --> 00:05:01.120 Narrated by Ibn Abbas (may Allah be pleased with him and his father): 00:05:01.120 --> 00:05:04.120 "I never saw the Prophet (peace and blessings of Allah be upon him) 00:05:04.120 --> 00:05:08.120 eagerly seeking to fast any day, considering it superior to others, 00:05:08.120 --> 00:05:10.120 except this day— 00:05:10.120 --> 00:05:12.120 the Day of Ashura— 00:05:12.120 --> 00:05:14.120 and this month," 00:05:14.120 --> 00:05:16.120 meaning the month of Ramadan. 00:05:16.120 --> 00:05:19.639 Commentary on the Hadith: 00:05:19.639 --> 00:05:21.209 "Eagerly seeking" 00:05:21.209 --> 00:05:23.209 means seeking out; 00:05:23.209 --> 00:05:24.209 and diligence (al-taharri) 00:05:24.209 --> 00:05:28.209 is striving eagerly and making utmost effort to attain a thing. 00:05:28.209 --> 00:05:29.339 "Superior to others": 00:05:29.339 --> 00:05:30.339 The intended meaning is 00:05:30.339 --> 00:05:33.339 that he fasted it due to its established virtue. 00:05:33.339 --> 00:05:35.439 "The Day of Ashura" 00:05:35.439 --> 00:05:38.439 means the tenth day of the month of Muharram. 00:05:38.439 --> 00:05:41.920 Benefits of the Hadith: 00:05:41.920 --> 00:05:44.490 Derived from the hadith is 00:05:44.490 --> 00:05:48.490 the recommendation of eagerly seeking to fast virtuous days. 00:05:48.490 --> 00:05:52.589 In it is proof that no virtue belongs to any place or time 00:05:52.589 --> 00:05:54.589 except through explicit textual evidence. 00:05:54.589 --> 00:05:59.439 Book of Tarawih Prayers. 00:05:59.439 --> 00:06:04.610 Chapter: The Virtue of Performing Night Prayers in Ramadan. 00:06:04.610 --> 00:06:10.220 Narrated by Abd al-Rahman ibn Abd al-Qari: 00:06:10.220 --> 00:06:16.220 "I went out with Umar ibn al-Khattab (may Allah be pleased with him) one night in Ramadan to the mosque, 00:06:16.220 --> 00:06:20.220 and the people were in separate groups: 00:06:20.220 --> 00:06:22.220 a man praying by himself, 00:06:22.220 --> 00:06:26.220 and another man praying with a small group following his prayer. 00:06:26.220 --> 00:06:28.279 Umar said: 00:06:28.279 --> 00:06:32.279 'I think that if I gathered these people behind a single reciter, 00:06:32.279 --> 00:06:34.279 it would be better.' 00:06:34.279 --> 00:06:38.279 Then he resolved upon it and gathered them behind Ubayy ibn Ka'b. 00:06:38.279 --> 00:06:41.410 Later, I went out with him on another night, 00:06:41.410 --> 00:06:45.410 and the people were praying behind their reciter. 00:06:45.410 --> 00:06:47.410 Umar remarked: 00:06:47.410 --> 00:06:49.410 'What an excellent innovation this is! 00:06:49.410 --> 00:06:53.410 Yet the prayer they sleep through is better than the one they perform,' 00:06:53.410 --> 00:06:56.410 referring to the end of the night, 00:06:56.410 --> 00:06:59.410 whereas the people used to perform the night prayer in the earlier part of the night." 00:06:59.410 --> 00:07:02.959 Commentary on the Hadith: 00:07:02.959 --> 00:07:07.470 "To the mosque" means the Mosque of Madinah. 00:07:07.470 --> 00:07:11.470 "And the people were" indicates his surprise at their state. 00:07:11.470 --> 00:07:15.629 "Separate groups" means scattered gatherings. 00:07:15.629 --> 00:07:20.720 "In separate groups" is emphasized to highlight their division in prayer; 00:07:20.720 --> 00:07:24.720 the intended meaning is that they were offering voluntary prayers in the mosque 00:07:24.720 --> 00:07:28.790 after the Isha prayer in scattered groups. 00:07:28.790 --> 00:07:32.949 "A small group" (rahṭ) refers to a group numbering between three and ten. 00:07:32.949 --> 00:07:35.949 "I think" stems from personal judgment and ijtihad. 00:07:35.949 --> 00:07:39.949 "If I gathered these people" refers to those praying in separate groups, 00:07:39.949 --> 00:07:43.949 "behind a single reciter" to lead them as imam. 00:07:43.949 --> 00:07:48.040 "Better" (amthal) means more ideal and appropriate. 00:07:48.040 --> 00:07:51.040 "Resolved" means he made a firm and decisive determination. 00:07:51.040 --> 00:07:55.300 "Innovation" was used considering the outward appearance of the matter; 00:07:55.300 --> 00:07:59.300 thus it is understood in its linguistic sense, not its technical jurisprudential definition. 00:07:59.300 --> 00:08:03.709 Benefits of the Hadith: 00:08:03.709 --> 00:08:05.709 Derived from the hadith is 00:08:05.709 --> 00:08:08.709 the virtue of performing night prayers, especially during the nights of Ramadan. 00:08:08.709 --> 00:08:13.709 In it is guidance for the leader to monitor the spiritual state of the people in worship 00:08:13.709 --> 00:08:16.709 and unite them upon the best condition. 00:08:16.709 --> 00:08:20.709 In the report is an indication of the condemnation of division and disunity. 00:08:20.709 --> 00:08:26.029 In the report is an indication of adhering to the Sunnah of the Rightly-Guided Caliphs. 00:08:26.029 --> 00:08:30.029 In it is the permissibility of praying Tarawih at home, 00:08:30.029 --> 00:08:31.029 because his statement: 00:08:31.029 --> 00:08:34.029 "Later, I went out with him on another night, 00:08:34.029 --> 00:08:37.029 and the people were praying behind their reciter," 00:08:37.029 --> 00:08:41.029 indicates that Umar prayed it in his own home. 00:08:41.029 --> 00:08:44.159 In it is proof that the practice of the Rightly-Guided Caliphs established 00:08:44.159 --> 00:08:48.159 that the Tarawih prayer is performed in the early part of the night. 00:08:48.159 --> 00:08:51.279 Al-Shatibi said regarding the statement of Umar (may Allah be pleased with him), 00:08:51.279 --> 00:08:53.279 "What an excellent innovation": 00:08:53.279 --> 00:08:57.279 "He only called it an innovation considering the outward state of affairs, 00:08:57.279 --> 00:09:01.279 in that the Messenger of Allah (peace and blessings of Allah be upon him) had left it, 00:09:01.279 --> 00:09:06.279 and it happened that it was not practiced during the time of Abu Bakr (may Allah be pleased with him)— 00:09:06.279 --> 00:09:09.279 not that it was an innovation in the technical religious sense. 00:09:09.279 --> 00:09:12.279 So whoever terms it an innovation based on this consideration, 00:09:12.279 --> 00:09:15.279 there is no dispute over mere terminology. 00:09:15.279 --> 00:09:16.279 Consequently, 00:09:16.279 --> 00:09:20.279 it is not permissible to use this statement as proof for the validity of religious innovation 00:09:20.279 --> 00:09:22.279 in the jurisprudentially debated sense, 00:09:22.279 --> 00:09:26.279 as that would be a form of distorting words from their proper contexts." 00:09:26.279 --> 00:09:33.399 Chapter: Seeking the Night of Decree in the Odd Nights of the Last Ten Days. 00:09:33.399 --> 00:09:35.909 Narrated by Aisha (may Allah be pleased with her): 00:09:35.909 --> 00:09:39.909 "The Messenger of Allah (peace and blessings of Allah be upon him) 00:09:39.909 --> 00:09:42.909 used to observe i'tikaf during the last ten days of Ramadan 00:09:42.909 --> 00:09:44.909 and say: 00:09:44.909 --> 00:09:48.909 'Seek the Night of Decree in the odd nights of the last ten days of Ramadan.'" 00:09:48.909 --> 00:09:51.100 In a narration: 00:09:51.100 --> 00:09:53.100 "Search for it," 00:09:53.100 --> 00:09:55.100 And in another narration: 00:09:55.100 --> 00:09:56.100 "in the odd nights." 00:09:56.100 --> 00:09:59.740 Commentary on the Hadith: 00:09:59.740 --> 00:10:01.350 "Observed i'tikaf" (yujāwir) 00:10:01.350 --> 00:10:03.350 means he entered spiritual retreat in the mosque. 00:10:03.350 --> 00:10:04.350 "Seek" 00:10:04.350 --> 00:10:08.350 means search for it and strive diligently to attain it. 00:10:08.350 --> 00:10:11.830 Benefits of the Hadith: 00:10:11.830 --> 00:10:14.690 Derived from the hadith is 00:10:14.690 --> 00:10:18.690 the virtue of i'tikaf during the last ten days of Ramadan. 00:10:18.690 --> 00:10:23.690 In it is an encouragement to strive in acts of worship during the last ten days. 00:10:23.690 --> 00:10:28.710 Narrated by Ibn Abbas (may Allah be pleased with him and his father): 00:10:28.710 --> 00:10:32.710 The Prophet (peace and blessings of Allah be upon him) said: 00:10:32.710 --> 00:10:36.710 "Seek it in the last ten days of Ramadan— 00:10:36.710 --> 00:10:38.710 the Night of Decree— 00:10:38.710 --> 00:10:40.710 when nine nights remain, 00:10:40.710 --> 00:10:42.710 when seven nights remain, 00:10:42.710 --> 00:10:45.710 when five nights remain." 00:10:45.710 --> 00:10:47.870 In a narration: 00:10:47.870 --> 00:10:49.870 "among the nine that have passed, 00:10:49.870 --> 00:10:51.870 or among the seven that remain." 00:10:51.870 --> 00:10:55.509 Commentary on the Hadith: 00:10:55.509 --> 00:10:57.919 "Seek it out— 00:10:57.919 --> 00:11:00.019 meaning, search for it— 00:11:00.019 --> 00:11:02.019 on the ninth remaining night, 00:11:02.019 --> 00:11:04.019 the seventh remaining night, 00:11:04.019 --> 00:11:06.019 or the fifth remaining night." 00:11:06.019 --> 00:11:09.019 That is, if the month is complete (thirty days), 00:11:09.019 --> 00:11:12.019 the interpretation would be that it falls on an odd-numbered night, 00:11:12.019 --> 00:11:15.019 whereas if the month is incomplete (twenty-nine days), 00:11:15.019 --> 00:11:17.019 it would fall on an even-numbered night. 00:11:17.019 --> 00:11:21.330 Among the benefits of this hadith: 00:11:21.330 --> 00:11:23.330 We learn from the hadith 00:11:23.330 --> 00:11:27.330 that Laylat al-Qadr occurs during the last ten nights of Ramadan, 00:11:27.330 --> 00:11:29.330 and it is most hope-for on the odd-numbered nights. 00:11:29.330 --> 00:11:33.330 It also contains an encouragement to seek out Laylat al-Qadr. 00:11:33.330 --> 00:11:39.379 Chapter: Devotional Deeds During the Last Ten Nights of Ramadan. 00:11:39.379 --> 00:11:42.860 On the authority of 'A'ishah (may Allah be pleased with her), who said: 00:11:42.860 --> 00:11:45.860 "Whenever the Prophet (peace be upon him) 00:11:45.860 --> 00:11:47.860 entered the last ten days of Ramadan, 00:11:47.860 --> 00:11:49.860 he would tighten his waistwrapper, 00:11:49.860 --> 00:11:51.860 keep his night alive with prayer, 00:11:51.860 --> 00:11:54.440 and awaken his family." 00:11:54.440 --> 00:11:56.440 Commentary on the hadith: 00:11:56.440 --> 00:12:00.950 The auxiliary verb *kana* indicates continuity and habituality. 00:12:00.950 --> 00:12:02.950 "The ten" 00:12:02.950 --> 00:12:04.950 refers to the last ten nights of Ramadan. 00:12:04.950 --> 00:12:06.950 "His waistwrapper" (*mi'zar*) 00:12:06.950 --> 00:12:08.950 means his *izar*. 00:12:08.950 --> 00:12:10.950 This expression is a metonymy either for abstaining from marital relations, 00:12:10.950 --> 00:12:12.950 or for preparing oneself 00:12:12.950 --> 00:12:14.950 and striving earnestly in worship, 00:12:14.950 --> 00:12:17.950 or for both of these meanings combined. 00:12:17.950 --> 00:12:19.980 "And kept his night alive" 00:12:19.980 --> 00:12:21.980 means with prayer and devotion. 00:12:21.980 --> 00:12:24.009 "His family" 00:12:24.009 --> 00:12:26.240 means his wives. 00:12:26.240 --> 00:12:29.230 Among the benefits of this hadith: 00:12:29.230 --> 00:12:31.230 We learn from the hadith 00:12:31.230 --> 00:12:33.230 the virtue of the last ten nights of Ramadan 00:12:33.230 --> 00:12:36.230 and the importance of increasing worship during them. 00:12:36.230 --> 00:12:41.230 It also shows that a man should regularly urge his family to perform virtuous acts of worship. 00:12:41.230 --> 00:12:46.200 Chapters on Itikaf (Spiritual Retreat). 00:12:46.200 --> 00:12:48.240 *Itikaf* 00:12:48.240 --> 00:12:56.250 is remaining and residing in the mosque for the purpose of drawing closer to Allah Almighty. 00:12:56.250 --> 00:12:59.250 Chapter: Itikaf During the Last Ten Days, 00:12:59.250 --> 00:13:02.250 and Itikaf in All Mosques. 00:13:02.250 --> 00:13:07.799 On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both), who said: 00:13:07.799 --> 00:13:10.799 "The Messenger of Allah (peace be upon him) 00:13:10.799 --> 00:13:15.399 used to observe itikaf during the last ten days of Ramadan." 00:13:15.399 --> 00:13:18.919 Commentary on the hadith: 00:13:18.919 --> 00:13:21.919 The verb *kana* denotes constancy and continuity. 00:13:21.919 --> 00:13:25.299 Among the benefits of this hadith: 00:13:25.299 --> 00:13:28.159 We learn from the hadith 00:13:28.159 --> 00:13:33.159 the recommended nature of observing itikaf during the last ten days of the month of Ramadan. 00:13:33.159 --> 00:13:37.159 It also demonstrates the virtue of the last ten days of Ramadan. 00:13:37.159 --> 00:13:44.539 On the authority of 'A'ishah (may Allah be pleased with her), the wife of the Prophet (peace be upon him): 00:13:44.539 --> 00:13:47.539 "The Prophet (peace be upon him) 00:13:47.539 --> 00:13:50.539 used to observe itikaf during the last ten days of Ramadan 00:13:50.539 --> 00:13:53.539 until Allah took his soul, 00:13:53.539 --> 00:13:56.539 and his wives observed itikaf after him." 00:13:56.539 --> 00:14:00.019 Commentary on the hadith: 00:14:00.019 --> 00:14:03.399 "And his wives observed itikaf after him" 00:14:03.399 --> 00:14:07.399 means that its ruling remained continuous after his death, even for women, 00:14:07.399 --> 00:14:10.399 and it was not exclusive to him. 00:14:10.399 --> 00:14:13.980 Among the benefits of this hadith: 00:14:13.980 --> 00:14:16.940 We learn from the hadith 00:14:16.940 --> 00:14:21.940 the importance of persisting in virtuous deeds during blessed times. 00:14:21.940 --> 00:14:24.940 It also establishes the validity of women observing itikaf. 00:14:24.940 --> 00:14:29.409 Chapter: Observing Itikaf for a Single Night. 00:14:29.409 --> 00:14:31.889 On the authority of 'Abdullah Ibn 'Umar— 00:14:31.889 --> 00:14:33.889 in a narration: 00:14:33.889 --> 00:14:35.889 "When we returned from Hunayn, 00:14:35.889 --> 00:14:40.889 'Umar asked the Prophet (peace be upon him) about a vow..." 00:14:40.889 --> 00:14:44.120 On the authority of 'Umar Ibn al-Khattab (may Allah be pleased with him), 00:14:44.120 --> 00:14:46.120 that he said: 00:14:46.120 --> 00:14:48.120 "O Messenger of Allah, 00:14:48.120 --> 00:14:54.149 I made a vow during the Days of Ignorance (*Jahiliyyah*) to observe itikaf for a night in al-Masjid al-Haram." 00:14:54.149 --> 00:14:58.149 The Prophet (peace be upon him) said to him: 00:14:58.149 --> 00:15:00.149 "Fulfill your vow." 00:15:00.149 --> 00:15:02.629 So he observed itikaf for a night. 00:15:02.629 --> 00:15:04.629 Commentary on the hadith: 00:15:04.629 --> 00:15:07.009 "During the Days of Ignorance (*Jahiliyyah*)" 00:15:07.009 --> 00:15:09.330 means before Islam. 00:15:09.330 --> 00:15:13.320 Among the benefits of this hadith: 00:15:13.320 --> 00:15:18.320 The hadith provides evidence that itikaf is permissible without fasting. 00:15:18.320 --> 00:15:22.320 It also shows the obligation to fulfill a vow made during the Jahiliyyah, provided it is an act of obedience. 00:15:22.320 --> 00:15:27.980 Chapter: Women Observing Itikaf. 00:15:27.980 --> 00:15:30.980 On the authority of 'A'ishah (may Allah be pleased with her), who said: 00:15:30.980 --> 00:15:33.980 "The Messenger of Allah (peace be upon him) 00:15:33.980 --> 00:15:36.980 used to observe itikaf every Ramadan; 00:15:36.980 --> 00:15:38.980 after he prayed the morning prayer, 00:15:38.980 --> 00:15:41.980 he would enter his place of retreat. 00:15:41.980 --> 00:15:44.980 'A'ishah asked his permission to observe itikaf, 00:15:44.980 --> 00:15:46.980 and he granted her permission, 00:15:46.980 --> 00:15:48.980 so she pitched a tent there. 00:15:49.980 --> 00:15:51.980 Hafsah heard about it 00:15:51.980 --> 00:15:53.980 and pitched a tent, 00:15:53.980 --> 00:15:55.980 and Zaynab heard about it 00:15:55.980 --> 00:15:58.980 and pitched another tent. 00:15:58.980 --> 00:16:03.980 When the Messenger of Allah (peace be upon him) finished the morning prayer, 00:16:03.980 --> 00:16:05.980 he saw four tents 00:16:05.980 --> 00:16:08.980 and asked: 'What is this?' 00:16:08.980 --> 00:16:10.980 He was informed of their situation, 00:16:10.980 --> 00:16:14.980 so he said: 'What prompted them to do this? 00:16:14.980 --> 00:16:15.980 Righteousness?' 00:16:15.980 --> 00:16:18.009 In a narration: 00:16:18.009 --> 00:16:21.009 'Do you think they were motivated by righteousness?' 00:16:21.009 --> 00:16:23.009 In another narration: 00:16:23.009 --> 00:16:25.009 'Do you deem this to be righteousness?' 00:16:25.009 --> 00:16:27.009 And in a narration: 00:16:27.009 --> 00:16:29.009 'Did they intend righteousness by this?' 00:16:29.009 --> 00:16:32.110 'I am not observing itikaf. 00:16:32.110 --> 00:16:35.110 Dismantle them so I do not see them!' 00:16:35.110 --> 00:16:37.110 So they were dismantled, 00:16:37.110 --> 00:16:39.110 and he did not observe itikaf in Ramadan, 00:16:39.110 --> 00:16:43.720 but instead observed it during the last ten days of Shawwal." 00:16:43.720 --> 00:16:47.200 Commentary on the hadith: 00:16:47.200 --> 00:16:50.200 The verb *kana* denotes constancy and continuity. 00:16:50.200 --> 00:16:52.230 "Every Ramadan" 00:16:52.230 --> 00:16:54.230 means during the last ten days. 00:16:54.230 --> 00:16:56.259 "He prayed the morning prayer" 00:16:56.259 --> 00:16:58.259 means he prayed the Fajr prayer. 00:16:58.259 --> 00:17:01.289 "He entered his place of retreat" 00:17:01.289 --> 00:17:07.289 means he entered his designated area in the mosque that he had set aside for itikaf, 00:17:07.289 --> 00:17:09.289 which was the location of his tent. 00:17:09.289 --> 00:17:10.390 "A tent" (*qubbah*) 00:17:10.390 --> 00:17:12.390 means a small tent or enclosure. 00:17:12.390 --> 00:17:14.390 "From the morning prayer" 00:17:14.390 --> 00:17:16.390 means after completing the Fajr prayer. 00:17:16.390 --> 00:17:17.480 "He saw" 00:17:17.480 --> 00:17:19.480 means he observed. 00:17:19.480 --> 00:17:21.519 "Four tents" 00:17:21.519 --> 00:17:24.519 refers to one tent for the Prophet (peace be upon him) 00:17:24.519 --> 00:17:28.519 and three tents for his wives (may Allah be pleased with them). 00:17:28.519 --> 00:17:30.579 "What prompted them" 00:17:30.579 --> 00:17:33.579 refers to their motive and incentive. 00:17:33.579 --> 00:17:34.640 "Righteousness" 00:17:34.640 --> 00:17:38.640 is phrased as a rhetorical question expressing disapproval. 00:17:38.640 --> 00:17:41.640 Righteousness (*al-birr*) means obedience and goodness. 00:17:41.640 --> 00:17:43.640 "Dismantle them" 00:17:43.640 --> 00:17:45.640 means remove them. 00:17:45.640 --> 00:17:47.640 "So I do not see them" 00:17:47.640 --> 00:17:50.640 means so I no longer see the aforementioned tents. 00:17:50.640 --> 00:17:51.640 "So they were dismantled" 00:17:51.640 --> 00:17:53.640 means they were taken down. 00:17:53.640 --> 00:17:56.900 Among the benefits of this hadith: 00:17:56.900 --> 00:17:59.509 We learn from the hadith 00:17:59.509 --> 00:18:02.509 that the beginning of itikaf starts from the early part of the day. 00:18:02.509 --> 00:18:06.509 It also shows that the mosque is a prerequisite condition for itikaf. 00:18:06.509 --> 00:18:09.509 It establishes the permissibility of setting up tents inside the mosque 00:18:09.509 --> 00:18:13.509 and designating specific spots for retreat. 00:18:13.509 --> 00:18:15.509 It highlights the harmful consequence of excessive jealousy, 00:18:15.509 --> 00:18:20.509 as it stemmed from rivalry that led to abandoning what was superior. 00:18:20.509 --> 00:18:24.640 It demonstrates that a superior action may be set aside for a greater benefit, 00:18:24.640 --> 00:18:27.640 and that whoever fears ostentation in their act of worship 00:18:27.640 --> 00:18:29.640 is permitted to leave or discontinue it. 00:18:29.640 --> 00:18:33.670 It indicates that itikaf does not become obligatory merely by intention. 00:18:33.670 --> 00:18:37.670 As for his (peace be upon him) making up the retreat later, 00:18:37.670 --> 00:18:39.670 it was by way of recommendation, 00:18:39.670 --> 00:18:42.670 because whenever he performed a deed, he would maintain it consistently. 00:18:42.670 --> 00:18:47.670 For this reason, it is not reported that his wives observed itikaf with him in Shawwal. 00:18:47.670 --> 00:18:52.700 It shows that a woman should not observe itikaf until she seeks her husband's permission, 00:18:52.700 --> 00:18:55.700 and if she observes itikaf without his permission, 00:18:55.700 --> 00:18:57.700 he has the right to remove her; 00:18:57.700 --> 00:18:59.700 even if it was with his permission, 00:18:59.700 --> 00:19:02.700 he may revoke it and forbid her. 00:19:02.700 --> 00:19:05.700 It shows the prescribed nature of making up a missed itikaf. 00:19:05.700 --> 00:19:08.700 It indicates that jealousy is a natural human inclination, 00:19:08.700 --> 00:19:11.700 provided it does not lead to a violation of religious command. 00:19:11.700 --> 00:19:14.839 Chapter: 00:19:14.839 --> 00:19:19.839 May a Person in Itikaf Go out to the Door of the Mosque for His Needs? 00:19:19.839 --> 00:19:24.230 On the authority of Safiyyah, wife of the Prophet (peace be upon him), 00:19:24.230 --> 00:19:28.230 that she came to the Messenger of Allah (peace be upon him) 00:19:28.230 --> 00:19:31.230 to visit him during his itikaf in the mosque 00:19:31.230 --> 00:19:34.230 during the last ten days of Ramadan. 00:19:34.230 --> 00:19:36.230 She conversed with him for an hour, 00:19:36.230 --> 00:19:39.230 then stood up to return home. 00:19:39.230 --> 00:19:42.230 The Prophet (peace be upon him) stood up 00:19:42.230 --> 00:19:44.230 with her to escort her back. 00:19:44.230 --> 00:19:46.390 In a narration: 00:19:46.390 --> 00:19:49.420 "The Prophet (peace be upon him) was in the mosque, 00:19:49.420 --> 00:19:51.420 and his wives were with him, 00:19:51.420 --> 00:19:52.420 so they departed. 00:19:52.420 --> 00:19:55.420 He said to Safiyyah bint Huyayy: 00:19:55.420 --> 00:19:58.420 'Do not hurry, so that I may walk back with you.' 00:19:58.420 --> 00:20:01.420 Her home was in the residence of Usamah. 00:20:01.420 --> 00:20:04.450 When she reached the door of the mosque, 00:20:04.450 --> 00:20:06.450 near the door of Umm Salamah, 00:20:06.450 --> 00:20:09.450 two men from the Ansar passed by 00:20:09.450 --> 00:20:13.450 and greeted the Messenger of Allah (peace be upon him). 00:20:13.450 --> 00:20:17.450 The Prophet (peace be upon him) said to them: 00:20:17.450 --> 00:20:19.450 'Slow down, 00:20:19.450 --> 00:20:22.450 she is only Safiyyah bint Huyayy.' 00:20:22.450 --> 00:20:23.450 They exclaimed: 00:20:23.450 --> 00:20:26.450 'Glory be to Allah, O Messenger of Allah!' 00:20:26.450 --> 00:20:28.450 and felt distressed that he thought he needed to explain. 00:20:28.450 --> 00:20:32.450 Thereupon the Prophet (peace be upon him) said: 00:20:32.450 --> 00:20:36.450 'Satan reaches inside man as far as the blood reaches.' 00:20:36.450 --> 00:20:38.519 In a narration: 00:20:38.519 --> 00:20:41.519 "runs through the son of Adam like blood." 00:20:41.519 --> 00:20:46.519 "And I feared lest he cast something into your hearts," 00:20:46.519 --> 00:20:47.549 or according to another narration: 00:20:47.549 --> 00:20:49.549 "into your minds," 00:20:49.549 --> 00:20:51.549 and according to another narration: 00:20:51.549 --> 00:20:52.549 "some evil." 00:20:52.549 --> 00:20:55.960 Commentary on the Hadith: 00:20:55.960 --> 00:20:57.440 "She was returning," 00:20:57.440 --> 00:21:00.440 meaning returning to her home. 00:21:00.440 --> 00:21:01.440 "He walked her back," 00:21:01.440 --> 00:21:04.440 meaning he escorted her back to her house. 00:21:04.440 --> 00:21:05.440 "Two men," 00:21:05.440 --> 00:21:10.440 namely Usaid ibn Hudayr and 'Abbad ibn Bishr (may Allah be pleased with them). 00:21:10.440 --> 00:21:12.480 "Go at your leisure," 00:21:12.480 --> 00:21:15.480 meaning slow down and do not rush. 00:21:15.480 --> 00:21:17.480 "It weighed heavily upon them," 00:21:17.480 --> 00:21:20.480 meaning it felt grave and distressful to them both. 00:21:20.480 --> 00:21:21.509 "The reach of blood," 00:21:21.509 --> 00:21:23.509 meaning akin to the flow of blood. 00:21:23.509 --> 00:21:26.509 The point of similarity in the comparison 00:21:26.509 --> 00:21:30.509 is the extreme closeness and constant presence. 00:21:30.509 --> 00:21:34.730 "I feared lest he cast something into your hearts." 00:21:34.730 --> 00:21:36.730 Al-Shafi'i said: 00:21:36.730 --> 00:21:38.730 "He feared disbelief for them, 00:21:38.730 --> 00:21:40.730 had they harbored any suspicion against him." 00:21:40.730 --> 00:21:43.730 So he hastened to inform them of their situation 00:21:43.730 --> 00:21:46.730 out of sincere concern for their spiritual well-being, 00:21:46.730 --> 00:21:49.730 before Satan could cast something into their hearts 00:21:49.730 --> 00:21:51.730 that would cause their destruction. 00:21:51.730 --> 00:21:54.990 "Do not hurry until I leave with you." 00:21:54.990 --> 00:21:57.990 The Prophet (peace and blessings of Allah be upon him) was occupied, 00:21:57.990 --> 00:21:59.990 so he asked her to wait a moment. 00:21:59.990 --> 00:22:03.210 Benefits derived from the hadith: 00:22:03.210 --> 00:22:05.980 From this hadith, it is deduced that 00:22:05.980 --> 00:22:09.980 it is permissible for a person in i'tikaf to engage in lawful matters, 00:22:09.980 --> 00:22:13.980 such as seeing off a visitor, standing up with them, and conversing with them. 00:22:13.980 --> 00:22:18.980 It also indicates that one in i'tikaf may recite the Qur'an, study hadith, 00:22:18.980 --> 00:22:22.980 teach, write on religious matters, and listen to sacred knowledge. 00:22:22.980 --> 00:22:27.009 It indicates the permissibility of a person in i'tikaf being alone with his wife. 00:22:27.009 --> 00:22:31.039 It indicates the permissibility of a woman visiting someone in i'tikaf. 00:22:31.039 --> 00:22:37.039 It demonstrates the perfection of the Prophet's (peace and blessings of Allah be upon him) compassion for his Ummah, 00:22:37.039 --> 00:22:41.039 and his guidance toward whatever protects them from sin. 00:22:41.039 --> 00:22:45.079 It shows that it is recommended to guard oneself against exposed suspicion, 00:22:45.079 --> 00:22:49.079 to seek safety from misinterpretation, and to offer valid explanations. 00:22:49.079 --> 00:22:54.079 It shows the permissibility of a woman going out at night, provided there is no risk of temptation. 00:22:54.079 --> 00:22:59.900 Chapter: Observing I'tikaf During the Middle Ten Days of Ramadan 00:23:00.900 --> 00:23:03.319 On the authority of Abu Hurairah (may Allah be pleased with him), who said: 00:23:27.509 --> 00:23:30.119 Commentary on the Hadith: 00:23:30.119 --> 00:23:34.440 "Would review," referring to Gabriel (peace be upon him). 00:23:34.440 --> 00:23:37.440 "Was taken," meaning he passed away. 00:23:37.440 --> 00:23:40.880 Benefits derived from the hadith: 00:23:40.880 --> 00:23:46.779 From the hadith, it is derived that it is prescribed to observe i'tikaf throughout the whole month of Ramadan. 00:23:46.779 --> 00:23:50.779 It also highlights the recommendation to increase good deeds 00:23:50.779 --> 00:23:53.779 as a person reaches the later stages of life.